1. _Attend on the stated ministrations of your pastor._ If there is more than one church professing your own sentiments, in the place where you reside, select the pastor who is most spiritual, and will give you the best instruction. But, when you have made this selection, consider yourself bound to wait on his ministry. Do not indulge yourself in going from place to place, to hear this and that minister. This will give you "_itching ears_" and cultivate a love of novelty, and a critical mode of hearing, very unfavorable to the practical application of the truth to your own soul. If you wish to obtain complete views of truth, if you wish your soul to thrive, attend, as far as possible, upon _every_ appointment of your pastor. Every minister has some plan. He adapts his preaching to the peculiar state of his own people, and frequently pursues a chain of subjects in succession, so as to present a complete view of the great doctrines of the Bible. Whenever you absent yourself, you break this chain, and lose much of your interest and profit in his preaching. I do not say but on special occasions, when some subject of more than visual importance is to be presented at another place, it may be proper for you to leave your own church. But, in general, the frequent a.s.sistance which most pastors receive from strangers will furnish as great variety as you will find profitable.

2. _Be punctual in attending at the stated hour of public worship._ This, though of great importance, is sadly neglected by most congregations. Punctuality is so necessary in matters of business, that a man is hardly considered honest, when he fails to meet his friend at the hour of engagement. And why should it be thought of less consequence to be exact and punctual in our engagements with G.o.d than with man? The person, who enters the house of G.o.d after the service has commenced, greatly embarra.s.ses the preacher, and disturbs the devotions of others.

Besides, he shows great want of reverence for the sacredness of the place, time, and employment. "G.o.d is greatly to be feared _in the a.s.sembly of his saints_, and to be had in reverence of all them that are about him." Always calculate to be seated in the sanctuary a few minutes before the time appointed for the commencement of worship. As precious as time is, it would be much better to lose a few moments, than to do so much injury. But this time need not be lost. You require a little time, after entering the house of G.o.d, to settle your mind, and to lift your soul, in silent prayer, to G.o.d for his blessing.

3. Several things are necessary to be observed, in order to wait upon G.o.d, in the sanctuary, in a proper manner:--(1.) _Go to the house of G.o.d with a preparation of heart._ First visit your closet, and implore the influences of the Holy Spirit, to prepare your heart for the reception of the truth, and to bless it to your own soul and the souls of others; and, if possible, go immediately from your closet to the house of worship. On the way, shut out all thoughts except such as are calculated to inspire devotional feelings; and, if in company, avoid conversation.

Whatever may be the nature of such conversation, it will be very likely to produce a train of thought which will distract and disturb your mind during public worship. (2.) When you approach the house of worship, remember that G.o.d is there in a peculiar manner. He has promised to be where two or three shall meet in his name. It is in the _a.s.sembly of his saints_, that he makes known the power of his Spirit. As you enter his house, endeavor to realize the solemnity of his presence, and walk softly before him. Avoid carelessness of demeanor, and let your deportment indicate the reverence due to the place where "G.o.d's honor dwelleth." "Keep thy foot, when thou goest to the house of G.o.d." But, above all, avoid that indecent practice of whispering and conversation in the house of G.o.d. Before service commences, it unfits the mind for the solemn employments in which you are about to engage. After the congregation is dismissed, it dissipates the impression received. When seated in the place of worship, set a watch over the senses, that your eyes and ears may not cause your mind to wander upon forbidden objects.

There is great danger that the attraction of persons, characters and dress, may dissipate every serious thought with which you entered the sanctuary. By this means, you will lose the benefit of the means of grace, and bring leanness upon your soul. Again; set a watch over your imagination. This is a time when Satan is particularly busy in diverting the fancy; and, unless you are doubly watchful, he will lead away your mind, by some phantom of the imagination, before you are aware of it.

Keep these avenues of temptation guarded, and seek to bring yourself into a prayerful frame of mind, that you may be suitably affected by the various exercises of public worship.

4. _Unite in spirit with the devotional part of the service._ "G.o.d is a Spirit; and they that worship him must worship in spirit and in truth."

Be particularly careful that you do not mock G.o.d in singing. This part of worship, I fear, is too often performed in a heartless manner. Try to sing with the _spirit_, as well as the understanding. And whenever you come to anything in the language of the psalm or hymn which you cannot adopt as your own, omit it. If you sing before him what you do not _feel_, you lie to him in your heart. And you know, by the terrible example of Ananias and Sapphira, how G.o.d regards this sin. In prayer, _strive_ to follow, in your heart, the words of the person who leads, applying the several parts of the prayer to yourself in particular, when they suit your case, and yet bearing in mind the various subjects of pet.i.tion, which relate to the congregation and the world. In all the exercises of public worship, labor and strive against wandering thoughts. This is the time when Satan will beset you with all his fury.

Now you must be well armed, and fight manfully. Be not discouraged, though you may be many times foiled. If you persevere in the strength of Jesus, you will come off conqueror at last.

5. "Take heed _how_ you hear." (1.) Consider the speaker as the amba.s.sador of Christ, sent with a message from G.o.d to yourself. For such truly is every evangelical minister of Christ. (2.) Diligently compare the doctrines, which you hear from the pulpit, with the Holy Scriptures, and receive nothing which does not agree with them. The figure used in the pa.s.sage referred to, (2 Cor. 5:20,) is borrowed from the practice of one government sending a person on a particular errand to another. The a.n.a.logy in this case, however, does not hold good throughout. It is like a sovereign sending an amba.s.sador to persuade rebels against his government to submit to him, and accept of pardon. But, in such a case, it would be possible, either for some person, who was not sent, to deliver a false message in the name of the king, or for one who was really sent, to deliver a different message from the one sent by him. So it is in relation to preachers of the gospel. There are many, whom Christ has never sent, who are spreading abroad lies over the land; and there are others, really sent by Christ, who have, in some respects, misapprehended his meaning, and therefore do not deliver his message just as he has directed. But, our blessed Lord, foreseeing this, has wisely and kindly given us a _check book_, by which we may discover whether those who speak in his name tell the truth. Hence we are commanded to "search the Scriptures," and to "try the spirits, whether they be of G.o.d." And the Bereans were commended as more n.o.ble, because they searched the Scriptures daily, to know whether the things preached by the apostles were so. If, then, they were applauded for trying the preaching of the apostles by the word of G.o.d, surely we may try the preaching of uninspired men by the same standard. (3.) Beware of a fault-finding spirit. There are some persons, who indulge such a habit of finding fault with preaching, that they never receive any benefit from it. Either the matter of the sermon, the apparent feeling of the preacher, or his style and manner of delivery, does not suit them, and therefore they throw away all the good they might have obtained from his discourse. Remember that preachers of the gospel are but men. So weak are they, that the apostle compares them to "earthen vessels." Do not, then, expect perfection. Bear with their infirmities. Receive their instructions as the bread which your heavenly Father has provided for the nourishment of your soul. Do not ungratefully spurn it from you.

What would you think, to see a child throwing away the bread his mother gives him, because it does not suit his capricious notions? Surely, you would say he did not deserve to have any. But, if your minister is cold and formal, and does not exhibit the truth in a clear, pointed, and forcible manner to the conscience, mourn over the matter in secret, before G.o.d. You will do no good by making it a subject of common conversation. It will lead to the indulgence of a censorious spirit, to the injury of your own soul, and the wounding of the cause of Christ. If you speak of it at all, let it be in a spirit of tender concern for the welfare of Zion, to some pious friends, who will unite with you in praying for your pastor. You recollect the conversion of Dr. West,[J]

in answer to the prayers of two pious females. So you may be instrumental in reviving the heart of your pastor. (4.) _Hear with self-application._ From almost any pa.s.sage in the Bible the Christian may draw a practical lesson for himself. Some truths may not be immediately applicable to your present circ.u.mstances; but they are, nevertheless, calculated to affect your heart. Even a sermon, addressed exclusively to impenitent sinners, is calculated to rouse up the most intense feelings of the Christian's soul. It reminds him of the exceeding wickedness of his past life; it shows him what an awful gulf he has escaped; it leads him to mourn over his ingrat.i.tude; and it calls forth his prayers and tears in behalf of perishing sinners. Strive to bring home the truth, so far as it is applicable to yourself, in the most searching manner. Examine your own heart diligently, that you lose nothing which belongs to you. (5.) _Do not hear for others._ Let every one make his own application of the truth. Many persons are so intent on finding garments for others, that they lose their own. (6.) _Hear with a prayerful frame of mind._ If any part of the discourse is intended for professors of religion, let your heart continually ascend to G.o.d, for the Holy Spirit to apply it to your own heart, and to the heart of every Christian present. If any part of it is designed for impenitent sinners, let your soul put forth an agony of prayer, that it may be blessed for their conversion. (7.) _Remember and practise what you hear._ This is of great importance; and, unless you attend to it, every other direction will be of little avail.

[Footnote J: See page 64.]

Intimately connected with public worship are social meetings for prayer.

We have examples of these in the primitive church. The disciples met for prayer _ten days_ in succession before the outpouring of the Holy Spirit on the day of Pentecost. When the apostles returned from before the council, they held a prayer-meeting, and the place was shaken where they were a.s.sembled. When Peter was imprisoned, the church a.s.sembled for prayer _in the night_; and an angel delivered him out of the prison. We read of a place by the river side, where prayer was "wont to be made."

And at Miletus, Paul attended a precious prayer-meeting with the elders of the church of Ephesus. These meetings have been maintained among evangelical Christians in every age. They are the life of the church.

They are the mainspring of human agency in all revivals of religion.

Without a spirit of prayer, sufficient to bring G.o.d's people together in this way, I see not how vital piety can exist in a church. The feelings of a lively Christian will lead him to the place where prayer is "wont to be made." But it will not do to follow our feelings at all times, because they are variable. Be governed in everything by religious principle. If there are prayer-meetings in the place where you reside, make it a matter of conscience to attend them. Let no slight excuse keep you from the house of prayer. Especially, never let company prevent your attendance upon these meetings. There is a time for visiting; but to prefer the company of mortals to that of the living G.o.d is most unwise; and if but two or three are really met for the purpose of holding communion with Christ, they have his promise that he will be with them.

In relation to punctuality, preparation, watchfulness, &c., the remarks already made in relation to public worship apply with equal force to social prayer-meetings.

But, in addition to the ordinary prayer-meetings, I would recommend to you always to attend a praying circle of females. Female prayer-meetings have often been blessed to the reviving of G.o.d's work; and if, by the grace of G.o.d, you are enabled to offer up the prayer of faith, your influence may thus be felt to the remotest parts of the earth.

In relation to the duties of that portion of the holy Sabbath not employed in public worship, it naturally divides itself into two parts: I. _The duty we owe to the souls of others._ We are bound to follow the example of Christ, so far as it is applicable to the station we hold in his kingdom. If we examine his life, we shall find that the love of souls was everywhere predominant. It was for this that he condescended to be made flesh, and dwell among us. It was for this that he labored and toiled. For this he suffered, bled, and died. If we can, in any manner, be instrumental in saving souls, the love of Christ must constrain us to _do what we can_. If we have not his Spirit, we are none of his. No one, with the love of Jesus burning in his breast, can look upon dying sinners around him, without feeling anxious to do something for their salvation. The Sabbath school opens a wide field of usefulness. Here every Christian, male and female, may become the pastor of a little flock. Such, truly, is the relation between a Sabbath school teacher and his cla.s.s. He is appointed to watch for their souls. This is no ordinary office. It is one of high responsibility. The Sabbath school teacher becomes an amba.s.sador of Christ to the little flock entrusted to his care. Every one of their souls is worth more than the world.

I shall offer no argument to persuade you to engage in this work, because I know your heart is in it, and I cannot see how any Christian can need urging to such a delightful employment. I only wish to stir up your zeal in the cause, and give a few plain and practical directions respecting this highly important duty. In doing this, it is necessary to consider the end and object of Sabbath school instruction. This is nothing less than the conversion of the children, and their subsequent preparation for usefulness in the church of Christ. To this end, three things are indispensably requisite: 1. That the children should have a clear and distinct knowledge of those great though simple truths of G.o.d's word, which teach them their lost and ruined condition by nature, and the way of salvation revealed in the gospel. Without this, they cannot become the subjects of renewing grace; for this work is carried on in the heart, through the instrumentality of G.o.d's word. These truths must, therefore, be so ill.u.s.trated, simplified, and brought down to their capacities, that they will see their application to themselves, and learn from them their own immediate duty.

2. That this great end may be accomplished, it is necessary that the Holy Spirit should apply the truth to their consciences, and incline them to embrace it. For even young sinners are so depraved that they will not listen to the most tender and melting invitations of G.o.d's word, nor accept the offers of mercy and salvation in the gospel, until their dispositions are changed by the power of the Holy Ghost.

3. To prepare them to become laborers in the vineyard of the Lord, it is not only necessary that they should be converted, but that they should _grow_ in _grace_, and in the _knowledge_ of our Lord Jesus Christ. I have already shown what an intimate connection there is between high spiritual attainments and eminent usefulness, and between a knowledge of truth and the work of sanctification in the heart. But energy of mind, and habits of deep thought and close study, are of great importance, as talents to be employed in the service of G.o.d. These must also be cultivated in the Sabbath school.

Let it, then, become a subject of anxious inquiry how you may be instrumental in promoting these several objects, so necessary to the great end you have in view. In this matter, the following directions may be of service to you:--

1. _Labor to obtain a clear, full, and discriminating view of gospel truth yourself._ This is indispensable, if you would impress the same upon the minds of others. If your general views of truth are obscure, indefinite, and unsatisfactory to yourself, your instructions will be of the same character.

2. _Study to become skilful in the sacred art of so communicating divine truth to children, that they will understand it._ Little as this may be esteemed, it is one of the most valuable talents you can possess. I know of no other which females can so profitably employ in the service of Christ. On this subject, I will offer the following suggestions:--

(1.) _Study the juvenile mind._ Observe the principles by which it is developed and called forth into action. See how you can apply these principles to effect the object in view. Be familiar with children.

Become acquainted with their language and modes of thinking; and strive to adapt yourself to their capacities.

(2.) _Use such helps as you can obtain._ There are many works published on the subject of education, which develop important principles, of great use in communicating knowledge to the young. Some of these are especially designed for Sabbath school teachers. Study them with diligence; treasure up all useful hints, and apply them in practice.

(3.) _Aim at drawing out the minds of the children, and teaching them to study and think, with clearness and precision, for themselves._ There is a great difference between _conversing with_ children and _talking to_ them. By the former, you call their minds into exercise, and get hold of their feelings. Thus you will secure their attention. But the latter will be much less likely to interest them; for, being the recipients of thought, instead of thinking for themselves, they partic.i.p.ate less in the exercise. By engaging them in conversation, and leading that conversation in the investigation of truth, you teach them to _think_.

The mental discipline which this calls forth, is a matter of no small consequence. It may have an important bearing upon their whole future characters.

If we simply explain to a child the meaning of a pa.s.sage of Scripture, the whole benefit lies in the instruction he receives at the time. But, if we show him practically how to ascertain the meaning himself, and bring him under the mental discipline which it requires, we give him a kind of key to unlock the meaning of other pa.s.sages. By an ingenious mode of catechizing, children's minds may be led to perceive and understand almost any truth, much more distinctly and clearly than by any direct explanation which, a teacher can make. By _catechizing_, I do not mean the repeating of _catechisms_; but the calling out of their minds upon any Scripture truth that may be before them, by a series of simple questions, leading them to see the truth as though they had discovered it themselves.

This is a subject well worthy of your prayerful attention. Remember that you are dependent upon the Holy Spirit for the proper direction of the powers of your mind. Pray, then, for clearness of perception, and discrimination of judgment, that you may understand the truth; and for skill to communicate it to your cla.s.s. Study every Sabbath school lesson in your closet, with these ends in view. Persevere in your efforts till you become mistress of the art of teaching.

3. _Let your own heart be affected with the truth you are endeavoring to teach._ Upon this, so far as your instrumentality is concerned, greatly depends your success. Unless you _feel_ the force of the truth yourself, it will be very difficult for you to convince the children that you are in earnest. While preparing the lesson, in your closet, try to obtain a realizing sense of the personal interest which you and your cla.s.s have in the subject you are contemplating. See what bearing it has upon your and their eternal destiny; and pray for the Holy Spirit to impress it powerfully upon your heart. Always, if possible, spend a little season in your closet, as an immediate preparation for the duties of the Sabbath school. Get your heart refreshed, in view of the practical truth contained in the lesson; and go before your cla.s.s deeply impressed with its solemn import.

4. _Make a personal application of the practical truths contained in the lesson_; and embrace frequent opportunities of conversing separately and privately with every one of your scholars, in regard to their religious feelings. If they give no evidence of piety, explain to them the duty of immediate repentance and submission to G.o.d, and urge them to perform it without delay. Do this, under the solemn impression that it _may_ be your last opportunity, and that you will soon meet them at the judgment-seat of Christ.

If you have reason to believe their hearts have been renewed, show them the importance of high spiritual attainments. Urge upon them the duties of watchfulness, self-examination, studying the Scriptures, and prayer.

Show them also the necessity of carrying out their religion into every action of their lives. Show them that the design of religion is to make them better; to give them better dispositions; to keep them humble; and make them more amiable, obedient, and dutiful in everything. Teach them also the great importance of improving their minds, while young, to fit them for the service of Christ. You may have before you some future Harriet Newell, or Mrs. Judson, who may willingly surrender all the comforts of this life to carry the glad tidings of salvation to the benighted heathen.

5. _Be earnest and importunate for the Holy Spirit to bless your labors._ Without this, all your efforts will be in vain. Feel continually that you are but an instrument in the hand of G.o.d; and that all your success must depend upon him. Yet he _has promised_ to give his Holy Spirit to them that ask him. Let no day pa.s.s without presenting before the throne of grace every individual of your cla.s.s: endeavor to remember as particularly as possible the peculiar circ.u.mstances and feelings of each. Visit them as often as you can; and, if possible, persuade them to meet with you once a week for prayer. But make no effort in your own strength. Search well your motives, and see that self-seeking has no place in your heart. If you seek the conversion of your cla.s.s, that you may be honored as the instrument, you will be disappointed. _G.o.d must be glorified in all things._

II. There are also duties that we owe to G.o.d, _in private_, which ought to occupy a portion of the holy Sabbath. In the present age, when so much of the Lord's day is spent in attendance upon public worship and the Sabbath school, there is danger that secret communion with G.o.d will be neglected; and thus, like the tree with a worm at its root, the soul will wither under the genial rain and sunshine of the gospel. With a few practical directions on this point, I shall close this letter.

1. _Spend as large a portion as possible of the intervals of public duties in your closet._ The time thus spent should be employed princ.i.p.ally in the devotional reading of the Holy Scriptures; meditation, for the purpose of getting your own heart affected with divine truth; self-examination, and prayer. If you have very much time to spend in this way, you may employ a part of it in reading some devotional book; but I think our reading on the Sabbath should be princ.i.p.ally confined to the Scriptures. But _prayer_ should be frequent, and mingled with everything.

2. _Spend no part of the Lord's day in seeking your own ease or pleasure._ We are required to turn away our feet from finding our own pleasure on G.o.d's holy day. All our time is the Lord's; but the Sabbath is his in a peculiar manner. On other days of the week he allows us to do _our own_ work. But on this day we must do _his work only_. There is no room, then, for the indulgence of idleness, indolence, or sloth, upon the Sabbath. The duties of this holy day are such as to require the active and vigorous exercise of all our faculties. That you may not, then, be tempted to indulge in sloth, use every means in your power to promote a lively state of your bodily energies. Make all your preparations on the afternoon of Sat.u.r.day. Spend a portion of the evening in devotional exercises, for the purpose of banishing the world from your mind, and bringing it into a heavenly frame; and retire to rest at an early hour. By this means, your animal powers will be refreshed, and you will be prepared early to meet the Lord, on the approach of his holy morning.

3. _Watch over your thoughts._ The Sabbath is a season when Satan is exceedingly busy in diverting our thoughts from holy things. Evil thoughts also proceed from our own depraved hearts. But the Lord's day is as really profaned by vain and worldly thoughts, as by the labor of our bodies. O, if we could realize this, how much food should we find for bitter repentance in the thoughts of a single Sabbath! Strive, then, to "bring into captivity every thought to the obedience of Christ." "I hate vain thoughts," says the Psalmist; "but thy law do I love."

4. _Set a guard over your lips._ Conversing about the affairs of the world, is a direct breach of the holy Sabbath. But we are not only required to refrain from worldly and vain conversation, but from speaking _our own words_. All unprofitable conversation, even though it be about the externals of religion, should be avoided. It has a tendency to dissipate the mind, and to remove any serious impressions which the truth may have made. Our thoughts should be fixed on divine things, and our conversation should be heavenly. We are not only required to refrain from finding our own pleasure, speaking our own words, and doing our own ways; but we are to "call the Sabbath a delight, the holy of the Lord, honorable." And so will every one regard G.o.d's holy day, who lives in the lively exercise of spiritual affections.

Your affectionate Brother.

LETTER IX.

_Meditation._

"Meditate upon these things."--1 TIM. 4:15.

MY DEAR SISTER:

The subject of this letter is intimately connected with that of the last; and in proportion to your faithfulness in the duty now under consideration, will be your interest in the word and worship of G.o.d.

Religious meditation is a serious, devout and practical thinking of divine things; a duty enjoined in Scripture, both by precept and example; and concerning which, let us observe,

1. _Its importance._ That G.o.d has required it, ought to be a sufficient motive to its performance. But its inseparable connection with our growth in grace magnifies its importance. It is by "beholding the glory of the Lord," that we are "changed into the same image." And how can we behold his glory, but by the spiritual contemplation of his infinite perfections? Again: the word of G.o.d is "a lamp to our feet;" but if we do not open our eyes to its truths, how can they guide our steps? It is only by the practical contemplation of these truths, that our souls can come into communion with them, drink in their spirit, and be guided by their precepts. Hence, the intimate connection of this devout exercise with growth in grace.

2. _The time and manner of Meditation._ It should be constant. Our minds and hearts should be so habitually fixed on heavenly things, that, after having been necessarily employed about our worldly affairs, our thoughts will voluntarily revert back to spiritual things, as to their proper element. Their tendency should be upward. Speaking of the G.o.dly man, David says, "in his law doth he meditate, _day and night_." "O how love I thy law," says the Psalmist; "it is my meditation _all the day_." You may, perhaps, find it profitable to select a subject every morning for meditation during the day; and whenever your thoughts are not necessarily occupied with your ordinary employments, turn them to that subject. Labor after clear and practical views of the truth; and see that your _heart_ is affected by it. One of the most difficult points of Christian experience is, to keep the mind habitually upon heavenly things, while engaged in worldly employments, or surrounded by objects which affect the senses. Satan will be continually seeking to divert your mind; but do not be discouraged by his a.s.saults. The Bible saints were _fervent_ in spirit, even while engaged in business; and we have accounts of pious persons in every age, who have been like them. A heavenly mind is worth the labor of years. Do not rest till you obtain it. Meditation should also be mixed with the reading of G.o.d's word. It requires the closest meditation to understand the Holy Scriptures, and apply them to our hearts.

But, it is also necessary to set apart particular seasons of retirement for fixed and holy meditation. This position is warranted by Scripture.

Holy men of old embraced the most favorable opportunities for this devout exercise. Isaac went out into the field to meditate in the stillness and solemnity of the evening. David sometimes chose the calmness of the morning. At other times, he fixed his thoughts in holy meditation, during the wakeful hours of the night. "I remember thee _upon my bed_, and meditate on thee in the night-watches." "Mine eyes prevent the _night-watches_, that I might meditate in thy word." But, lest the adversary should get the advantage of you, fix upon _regular seasons_ for this sacred employment. Select some subject, and think upon it deeply, systematically, practically, and devoutly. System is a great a.s.sistance in everything. We can never obtain clear views of any complex object, without separately viewing the various parts of which it is composed. We cannot see the beautiful mechanism of a watch, nor understand the principles which keep it in motion, without taking it in pieces, and viewing the parts separately. So, in contemplating any great truth, which contains many different propositions; if we look at them all at once, our ideas will be confused and imperfect; but if we separate them, and examine one at a time, our views will be clear and distinct. Our meditation must be _practical_, because every divine truth is calculated to make an impression upon the heart; and if it fails of doing this, our labor is lost. Make, then, a direct personal application of the truth, on which your thoughts are fixed. But, our meditations must also be _devotions_. They must all be mixed with prayer. As an example of what I mean, examine the 119th Psalm. There the Psalmist, in the midst of his meditations, was continually lifting up his soul in prayer. His devout aspirations are breathed forth continually. Your success in this exercise, and the profit you derive from it, will very much depend on the manner you observe this direction.

3. _The subjects of Meditation._ The word of G.o.d furnishes abundant matter for meditation. This was the constant delight of the Psalmist.

The 119th Psalm consists almost entirely of meditations upon the word of G.o.d. But, in our regular seasons of fixed and solemn meditation, you will find a.s.sistance and profit from fixing your mind on some particular portion of divine truth; and carrying it out in its various relations and applications. That these subjects may be always at hand, without loss of time in selecting and arranging them, I here suggest a considerable variety of topics, with references to pa.s.sages of Scripture calculated to ill.u.s.trate or enforce the subjects. It is not designed that you should confine yourself strictly to these, but to use them as an aid to your own efforts. They are intended as mere suggestions, and are therefore both imperfectly stated and partially carried out; One great difficulty, in this exercise, is, always to be able to fix the mind on some portion of truth, in such a manner as to secure variety, and to contemplate truth in its proper proportions. And probably this kind of meditation is often neglected, for want of time to select a subject, and fix the attention upon it. If Christians were always in a lively frame, perhaps this would not be necessary. The mind would spontaneously revert to spiritual things. But, humiliating as is the fact, it is nevertheless true, that our minds are often dull upon those subjects which ought always to operate as the touchstone of spiritual feeling. Yet, as right feelings can be produced only in view of truth, the way to overcome this dulness is to direct the attention to objects calculated to call forth these emotions.